Explanations by Master Cheng-Yan
Subject: Entering the World without Fear of Evil (不懼邪行 入世度生)
Date: June.26.2018
“The Bodhisattvas who made vows to advance the sutra intended to go into the evil world during the era of Dharma-degeneration and ring the bell among people of deviant knowledge. It is hard to fathom their initial aspiration, which, for dust-inked kalpas, they persistently upheld as they entered the world of transform sentient beings. They did not fear evil deeds or arrogance, nor how people would be stubborn and difficult to train and transform. They will uphold their vows as they endure and abide in the Saha World.”
All those Bodhisattvas who made vows to advance the sutra were already prepared. They were already determined. They willingly made vows to be in the evil world during the era of Dharma-degeneration. In this world, they were willing to go among people of deviant knowledge to ring the bell. What an extraordinary vow this is! The Buddha recruited people for the sake of the Dharma. For the one great cause of the Buddha-Dharma, He came to teach the world, hoping everyone would take the Dharma to heart and bring out the power of their vows to go among people to transmit the Dharma and transform sentient beings. That is the Buddha’s heartfelt wish. However, the suffering in this Saha World scared them. Since they had all received the Buddha-Dharma, they understood that the Saha World is full of suffering and that if they were careless, every word, every action and every thought they gave rise to would create the Threefold Karma of body, speech and mind. This would be very dangerous. So, all were afraid to return to the Saha World. Since they knew the principles, [they knew] how “suffering” comes from “causation”. This “causation” is the accumulation of causes and conditions, resulting in retributions, and the causes and conditions accumulated all arise from the Threefold Karma of the body, mind, and speech. As for “speech,” just the simple act of speaking [is dangerous]. Our words may not come out right, or our words may hurt others. Or with our “Six Roots,” our ears may hear what other people say, which then disturbs our minds. When we listen and take the words in, negative or harsh words, flattery or gossip will disturb our minds. What exactly is “right” and what exactly is “wrong”? When harsh words hurt us, we give rise to afflictions. With such a mindset, once people give rise to afflictions, they create negative karma toward each other. Once we give rise to these thoughts, we take action with our bodies and show negative expressions on our faces. With every move we make, in all our actions, we create karmic forces. So, whether we open our mouths to speak, move to take action or give rise to thoughts, our unenlightened minds are never settled. Our minds are sometimes calm, sometimes troubled. In this way, we cannot remain stable between stillness and motion, causing our minds to be filled with afflictions. That is why we are always in this Saha World. Everyone was afraid. It is rare to be born human, and it is even rare to listen to the Dharma. Since they had heard the Dharma and could engage in spiritual practice, the karmic forces of this lifetime could be brought to an end in this lifetime. They did not want to return to the Saha World and stir up more afflictions.
So, as everyone received the Buddha’s predictions, they vowed to go to other lands to transform sentient beings. They were unwilling to stay in the Saha World, which is what the Buddha all along had been patiently teachings His disciples, hoping for everyone to form aspirations and make vows. However, when they formed aspirations and made their vows, they vowed to be born in other worlds. This disappointed the Buddha. What He hoped for was that, as everyone learned in this place, reached understanding in this place and attained liberation in this place, they ought to give back to this place. For countless lifetimes, they should be in this Saha World, giving of themselves for all suffering beings. How could everyone want to escape from here?
So, the Buddha stopped speaking and waited to see if anyone would be willing to make vows. He gazed at everyone around Him. Finally, He could see people who knew His heart. They understood the Buddha, resonated with His mind, and understood His intention. So, this group of Bodhisattvas was willing; they stood up and came before the Buddha. They made vows to the Buddha; they were willing to return to the human realm. As long as it was a place the Buddha cared for, they were willing to go there to transform and awaken sentient beings. So, they all formed aspirations to practice right conduct and follow the Bodhisattva-path. This is what we have been discussing.
Now, in the Chapter on Encouragement to Uphold the Sutra, this is what we must mindfully comprehend. When it came to resonating with the Buddha-mind and understanding the Buddha’s intent, these Bodhisattvas had already “made vows to advance the sutra”. These Bodhisattvas were mentally prepared and willing to be in this era of Dharma-degeneration, which is the future seen from the Buddha’s era. The Buddha-Dharma prospered during His era, but gradually Right Dharma diminished and eventually disappeared. Gradually, it became the era of Dharma-semblance. In the era of Dharma-semblance, everyone sought ways to obtain merits and virtue. Building stupa’s, shrines and statues was very common and popular. This was the case in many countries.
For instance, Myanmar is known as the nation of ten thousand stupa’s. In our [recent] spiritual retreat, Burmese Tzu Chi volunteers joined us as well. When the Burmese Bodhisattvas bid us farewell, Mr. Su said, “Actually, at that time, there were tens of thousands of stupa’s in Myanmar.” So clearly, in that era…. What era was that? The era of Dharma-semblance. In this era, people were able to record [many] stories. Pagan was the city of ten thousand stupas. The stupas were built nearly a thousand years ago. They are steeped in history and stories and are there even to the present day. These stupas are still there. However, there was an earthquake. In one instant, more than 400 were destroyed or damaged.
When Tzu Chi volunteers went there, they saw the destroyed stupas and they helped with moving the bricks. After some of the stupas collapsed, many biases mobilized to go there to collect these bricks one at a time. They looked among the bricks, seeking what was hidden in the stupas.
So, in that village, those bricks that could be moved were treasures according to everyone there, because they knew they were nearly 1000 years old. These were from ancient times. In particular, because they were from stupa’s, people were forbidden from moving the bricks. Only people led by the biases were allowed to approach and move the bricks. This is a true story, not fiction. This is called the era of Dharma-semblance. In our recent times, even the era of Dharma-semblance has gradually ended and these [artifacts] have been destroyed. Whether due to man-made or natural disasters, [artifacts are] slowly being destroyed. Now, we are in the era of Dharma-degeneration. In this era of Dharma-degeneration, there is no longer any reverence towards these tangible representations of the Dharma, let alone towards the intangible Dharma. So, this is now the era of Dharma-degeneration. People nowadays no longer value the Dharma. They do not value the moral principles of the world, let alone world-transcending true principles. Of course, these are further away from people. So, this is called Dharma-degeneration. If people depart from the principles, then there will be no morals, resulting in “the evil world during the era of Dharma-degeneration”. In this time, evil events will continue to occur.
Moreover, this evil world will leak to there being people with deviant knowledge, who are very deluded. They no longer have any right understanding, right views or right thinking. They have lost all that. So, we use the term “deviant”. What is not “right” is “deviant,” so we speak of “deviant knowledge”. Those who are intelligent but have deviated are said to have “deviant knowledge”. These Bodhisattvas had already formed aspirations and made vows. They were willing to “right the bell among people of deviant knowledge”. Everyone had fallen asleep; they had become lost. They would have to ring the bell in this place so that everyone could awaken. This is just like how we wake up before 4am. Those on duty must wake up even earlier to strike the board and awaken everyone. The sound of the bell is even more resounding to help everyone in deep sleep to awaken. That is “ringing the bell among people of deviant knowledge”.
Actually, “It is hard to fathom their initial aspiration, which, for dust-inked kalpas, they persistently upheld as they entered the world to transform sentient begins.” The Bodhisattvas must have formed aspirations dust-inked kalpas ago. So, they all persistently upheld this aspiration to enter the world and assist the Buddha at His Dharma-assembly. They continually vowed to enter the world and transform all sentient beings. Now that the Buddha was teaching on Vulture Peak, they also came to listen. They saw that the practitioners in the Saha World were afraid to remain here. Although they formed aspirations, they wanted to go to other lands. It was hard for the Buddha not to be disappointed. So, what they saw the Buddha’s gaze and made eye contact with Him, everyone became inspired and made vows to the Buddha. They were willing to enter the world to transform sentient beings without fear. “They did not fear evil deeds or ignorance nor how people would be stubborn and difficult.” They were no longer afraid. “Because this is the turbid world of the era of Dharma-degeneration, there is such arrogance. Stubborn sentient beings are full of arrogance.”
We are unafraid and willing to devote ourselves. Everyone else is afraid, but we are not afraid. We are willing to dedicate ourselves. No matter how stubborn and hard to tame they are, we are all willing to go. So, “They would uphold their vows as they endure. We are willing to uphold the sutra and make vows. We vow to patiently endure; we are willing to abide in the Saha World. We will repeatedly come back”. Sentient beings in the Saha World are suffering. Those who are stubborn are numerous; that is why they are suffering. So, they need the Right Dharma to transform them. “We are willing”. Everyone made such vows to the Buddha.
So, in the previous passage, we saw how these Bodhisattvas rose from their seats and came in front of the Buddha to express to Him their vows and aspirations. Afterwards, everyone, “joined their voices together and spoke in verse”. Everyone joined their voices together to express [their intent] again to the Buddha.
Right away, all the Bodhisattvas joined their voices together and spoke this verse. “We only wish for the Buddha not to worry. After the Buddha enters Parinirvana, in this terrifying and evil world, we will all widely teach [this sutra]”.
This means after the long-form prose in which they expressed their intent and their firm resolve, they again reiterated the power of their vows. Thus, they “spoke this verse”. “We only wish for the Buddha not to worry. After the Buddha enters Parinirvana, in this terrifying and evil world, we will all widely teach [this sutra]”. Although this Saha World is terrifying and people’s hearts are in disharmony, even with such stubborn people in the Saha world, they were not afraid; “We want to go. We will all widely teach [this sutra]”. These people needed them to go speak with them at precisely this time, to guide them and lead them. This was what everyone resolved to do.
If there are ignorant people who reprimand us with harsh words and attack us with knives and sticks, we will endure them all.
So, “if there are ignorant people” means these will all be ignorant people. We are willing to go into that place. When people have lost their sense of reason, they “will reprimand us with harsh words”. That is how they will behave. “They will not listen when we speak. Despite this, we will never give up. We will go among these people and willingly give of ourselves further”.
However, some people go beyond just not listening; they directly reprimand us with harsh words and also slander and insult us behind our backs. They attack us in their speech. Some reprimand us with harsh words or hurt us with their speech, [spreading lies]. “One man’s lie becomes truth for a thousand”. Some will use their voices to attack us. Not only this, in moments of rage, some will use knives and sticks to attack us. They attack us with knives and sticks. There are such people in such an environment. “We will endure them all”. If we encounter these types of people or this type of environment, we must all learn to patiently endure this. This was to give the Buddha peace of mind. “We will patiently endure. We will not let harsh words or violence make us retreat. We will still persevere”.
The following sutra passage states, “In the evil world, there may be bhiksus with deviant knowledge and devious minds who claim to have attained what they have not, their minds full of arrogance. Or there may be arrays, dressed in ragged clothes and dwelling in remote places, who claim to practice the true path and disdain the human world. In the evil world, there may be bhiksus” with deviant views and devious minds.
This [speak of] the era of Dharma-degeneration. In the era of Dharma-degeneration, though the Dharma seems to exist in the world and appears to prosper, the eras of Right Dharma and Dharma-semblance have passed. Now, we are in the era of Dharma-degeneration. In everyone’s mind, the Dharma has already diminished. So, people only use these appearances but there is no substance. They have appearances but lack substance. They only have the appearance but lack sincerity in their hearts. Thus, these people in this evil world, among these stubborn sentient beings, give the appearance of a Buddhist community and manifest the appearance of bhiksus. These people have “deviant knowledge and deviant minds”. Their minds lack true substance. They do not truly want to engage in practice.
In the evil world, there may be bhiksus with deviant knowledge and devious minds: There will be monastics in the evil world who lack right wisdom and give rise to deviant views. Their minds are not upright and they engage in devious flattery.
“There will be monastics in the evil world who lack right wisdom”. These people lack proper wisdom. They appear to be able to teach the Dharma and they appear to be very dignified. Some people who have faith in the Buddha-Dharma have a lot of respect for the Buddha, the Sangha and the Dharma. So, they will all have this attitude [toward them]. But are the [monastic] practitioners themselves truly engaging in spiritual practice? Some spiritual practitioners’ mindsets lack right wisdom. In this evil world, this is how some monastics are. So, they are “giving rise to deviant views”. “Their minds are not upright and they engage in devious flattery”. Their minds lack right wisdom. In the human realm, we need discerning wisdom. But their analysis of the Dharma is incorrect and they do not clearly understand the law of karma. Even in their own behavior, their practice of precepts, Samadhi and wisdom has gone off course. So, they “lack right wisdom”. When they go among people, they “give rise to deviant views”. Regarding the Dharma, they give rise to various incorrect views and understanding. They do not earnestly accept it but continue to hold on to their deviant views. Therefore, the mindset of such spiritual practitioners is not genuine. They say they are practicing but they are not really practicing, because in their minds, regarding the Dharma, they “give rise to deviant views” and “their minds are not upright” We often say, “A genuine mind is where spiritual training takes place” However, “their state of mind is not genuine”. What does it mean to not be genuine? It means “They engage in devious flattery”. They flatter lay Dharma-protectors. That is how they engage in flattery. They say many nice words but do not earnestly guide these followers toward right understanding and right views. They only want to gain the people’s support. That is how their thinking is deviant and their words are full of flattery. Flattery is something that lacks substance. They speak flattering words so that these Dharma-protectors will continue to support and provide for them. Such flattery and deviant behavior is insincere, they do not directly guide people toward Right Dharma. Thus it is deviant. They only seek to make everyone happy. When it comes to happiness, we must determine whether it is Dharma-joy.
If it is just ordinary [joy], then the Buddha-Dharma will forever remain at the stages of “semblance” and “degeneration”. The Buddha-Dharma will never return to the Buddha’s era of right understanding and right-views. The Buddha came to the world for one great cause, which was to awaken people’s wisdom so the people would not remain deluded and unable to comprehend the Right Dharma. But when they listen more to the Buddha-Dharma they only gain more “views and understanding”, they only gain more “views and understanding, but they are unable to gain more right views”.
They claim to have attained what they have not: They claim to be unlearned bhiksus at the fourth Dhyana. They are fundamentally ordinary beings but are wildly arrogant and pompous. They think they have attained the truth and falsely claim to have realize the noble stage.
“They claim to have attained what they have not”. They have not yet attained [realizations], but they claim that they have. They give off this false impression as if they attained very high realizations. They claim to be at the fourth dhyana, beyond the state of learning. We often read about “those at and beyond the stage of learning. Those at the stage of learning” refers to monastics who are still learning. “Those beyond the stage of learning” are those who have learned all they should learn and have attained the Four Fruits They do not need to learn anymore. They have thoroughly understood the principles. This is called “beyond the stage of learning”. These people need not listen to the Dharma anymore. They are “unlearned bhiksus at the fourth dhyana”. [These people] continually claim, “I sat in mediatation and have attained the truth”. They think they have attained [realizations], but actually they are still ordinary beings. “They are fundamentally ordinary beings but are wildly arrogant and pompous”. They think that they have attained so much, that they have attained the truth. “Falsely claim to have realized the noble stage” means they think they have attained the fruits of the noble stage.
“They claim to have attained what they have not”. They tell everyone, “I have attained all there is to attain. I have attained such and such a level”. However, all their claims are false.
“Their minds full of arrogance” means, “They are conceited and arrogant, consider themselves to be above ordinary people and are full of deviant thoughts”. This is the arrogant appearance of evil bhiksus.
These people have minds full of arrogance. This is very common in our society. In the community of spiritual practitioners, there are many of these people as well. Thus, we are in the era of Dharma-degeneration and people do not engage in right spiritual practice. There is a small number of these people. “This is the arrogant appearance of evil bhisus in the era of Dharma degeneration.” They are incredibly arrogant. “They are conceited and arrogant, consider themselves to be above ordinary people and are full of deviant thoughts”. The evil bhiksus in the era of Dharma-degeneration are like this. “Or there may be aranyas”. This refers to “open and tranquil places”.
Or there may be aranyas: This refers to open and tranquil places or to people who engage in the practice of staying in emptiness and stillness Aranyas: They stay in the countryside In tranquil and remote places.
Those we just mentioned are in the world. Now, these aranyas are those in open, remote and quiet places. They engage in spiritual practice there. They are called “aranyas,” which means they are “staying in the countryside in tranquil and remote places”. These people also needed to survive. Although they were living in a serene place, they were not Isolated from people. They are just practicing in more serene places. These are “aranyas”.
So, that is the nature of “aranyas”. This refers to “tranquil places” or abodes. “Aranyas” also has the meaning of “no conflicts”. In the place they focus on spiritual practice. There are no conflicts to disturb them.
Aranyas: This also means “no conflicts”. 1. With the power of Samadhi, they protect sentient beings, helping them refrain from starting conflicts. 2. They follow the Dharma-nature without violations or conflicts.
There are no conflicts for the spiritual practitioners who live in those places. First, “With the power of Samadhi, they protect sentient beings, helping them refrain from starting conflicts”. This place, this small spiritual training ground, is meant to help everyone calm their minds and attain right understanding and right views. It can protect sentient beings from the Threefold Karma of body, speech and mind. The [activity] in our speech, body and mind will then be tranquil. Second. “They follow the Dharma-nature without violation or conflicts”. Those engaging in spiritual practice will live inside these places, the aranyas. They seek to awaken themselves and earnestly engage in spiritual practice. “They follow the Dharma-nature without violation”. They do not violate the Dharma-nature and have no conflicts with people. They also live in [the aranyas]. There are also the four virtues. The four virtues are, first, “learning extensively”. Learning extensively helps them “retain al teachings without forgetting”. It is tranquil, so there are no external distractions and they can focus on their spiritual practice. Thus, they are able to listen and retain the Dharma without forgetting anything.
The second [virtue] is “discerning. They can understand the wondrous meaning”. They understand the meaning of the Dharma. Thirdly, there is “right mindfulness. They always refrain from indolence”. To engage in spiritual practice inside, they must refrain from indolence. The fourth [virtue] is “following”. “They practice in accord with the teachings”. In the Treasure Cloud Sutra, it says: “Aranyas do not engage in conflicts with the world”. This means that those in the “aranyas” have no conflicts with the world, so they can earnestly engage in spiritual practice according to the Dharma. These are very tranquil places.
In the Treasure Cloud Sutra, it says: Aranyas do not engage in conflicts with the world. They live in places neither near nor far, where it is convenient to beg for food, where there are shady trees, plenty of flowers and fruits, sufficient clean water and no hardships. They live in solitude with no companions, chanting what they learn.
So, “They live in places neither near nor far, where it is convenient to beg for food”. This is because they also need to survive. The aranyas and abodes are established in tranquil rural places that are neither near nor far. Too close to a city, it is too noisy and busy, too far, and it is inconvenient to beg for food. So, “They live in places neither near nor far, where it is convenient to beg for food”. Thus, these are places with “shady trees,” where there are forests, or “plenty of fruits and flowers,” an abundance of clean water, and there are no other complicated distractions. It is just harder to find companionship, because in the aranyas those engaging in spiritual practice might be one person or other times two or three people. Only a few people are practicing. The environment is very beautiful and it is also convenient to beg for food among people. There are no complicated distractions here. Living in these places means “living in solitude with no companions”. It is harder to find company and it is very quiet.
So, they “chant what they learned” and listen to the Dharma. Then, they read and chant the sutras and so on. They practiced the Dharma on their own. In these aranyas, “[They are] dressed in ragged clothes and dwelling in remote places”.
[They are] dressed in ragged clothes and dwelling in remote places. Whether winter or summer, they always wear the same ragged clothes. Ragged clothes: This refers to the ragged robes of those who engage in dhuta practices. In open and remote places, they engage in the practice of staying in emptiness and stillness.
“[They are] dressed in ragged clothes and dwelling in remote places. Whether winter or summer, they always wear the same ragged clothes”. They engage in spiritual practice in this place and live a very simple life. Not only do they live in serenity, but they also wear simple attire. Whether winter or summer, they wear “the same ragged clothes”. “Ragged clothes” have been mended many times in layers of patches. As the clothes are torn they mend them; if another hole forms, they patch it again. Thus they are called “ragged clothes,” also knows as “hundred-patch clothes”. So, all they wear are such ragged clothes, mended over and over again. Spiritual practitioners originally wore “cast off rags” and “hundred-patch clothes”. These are what spiritual practitioners would wear. “Ragged robes of those who engaged in dhuta practices” means these are what ascetic practitioners wear. “In open and remote places, they engage in the practice of staying in emptiness and stillness”. That is the practice of asceticism.
They claim to practice the true path and disdain the human world: They claim their practice is the true path and disdain those who practice and transform beings in the human world.
“They claim to practice the true path and disdain the human world”. That is how they engage in spiritual practice. Hearing this, we at first feel, “Wow, such impressive spiritual practice!”. Actually, reading the following passage we see. “They claim to practice the true path and disdain the human world”. Some who claim to be aranyas think, “Look, I’ve attained such a high, pure level. I do not live in such hectic places, or act so arrogantly by living in a luxurious place, no!” “I live in a remote and tranquil location. I live such a simple life of spiritual practice. I am above it all. Only this true spiritual practice”. So, “They claim to practice the true path and disdain the human world”. They disdain the human world and hold contempt for those living in society. There are two extremes of spiritual practitioners. One extreme lives among people and flatters great Dharma-protectors while the other extreme claims to engage in ascetic practice. These are two different lifestyles of practitioners in the era of Dharma-degeneration. “They claim their practice is the true path and disdain those who practice and transform among the human world”. Some are true spiritual practitioners who listen to and learn the Dharma. They are willing to form great aspirations and make vows to go among people to bring purity to people’s minds. But they remain undefiled like lotus from the mud while [abiding] in the world.
However, some think that they follow the true path by quietly practicing in open and remote places. They disdain those who engage in spiritual practice in the human world. They have a disdain for all these people. This is their spiritual practice. Their mindset is not very correct.
The human world: This refers to those who do not live in aranyas but interact with worldly people. Those who live in these places think they have tamed their afflictions, so they claim to practice the true Path without learning much.
So, “The human world refers to those who do not live in aranyas, but interact with worldly people”. Those who live in these places, those aranyas, those who live there, think that everyone else is wrong. However, not all these people are the same as those mentioned previously with “deviant and devious minds.” This may not be the case, because these people, as they are come and go in the world, must still tame various afflictions. Some who claim to be aranyas think, “I am the one who is pure because I have no conflict with the world. I have absolutely no afflictions.” They are unaware of the conflicts in their minds. They argue that they are above it all and argue that others are full of afflictions. So, “They claim to practice the true path.” These people do not want to live among people or listen; they only claim they are spiritual practitioners. Thus, we must mindfully comprehend the Dharma so that we can have a deeper understanding of the eras of Right Dharma, Dharma-semblance and Dharma-degeneration and of the spiritual journey of practitioners.
For practitioners in the Buddha’s era, though the Buddha was alive to teach them, within the Sangha, there were “the evil-natured bhiksus.” Moreover, there was the rift caused by Devadatta. There were many who sided with Devadatta to bully others and do evil deeds. These kinds of things happened as well!
However, throughout that period, the majority of people truly engaged in practice. They learned the Dharma directly and were true spiritual practitioners. This was how Right Dharma existed in this world. Look at Sariputra and Maudgalyayana and so on. They led the 500 people who received predictions from the Buddha. There were 2000 people, 8000 people and so on, as well as the 6000 bhiksunis. They were all true spiritual practitioners. They just had one shortcoming. They were all true spiritual practitioners, but they did not dare to remain in the Saha World; they only wanted to liberate themselves. During the Buddha’s era, there were these imperfections, to say nothing of the era of Dharma-semblance when everyone sought merits and virtues, let alone in the era of Dharma-degeneration, when people only seek offerings and blessings.
In summary, the Dharma exists in the human world. In this human world, no one dared to remain here because people’s minds are hard to train. They were hard to train during the Buddha’s era, to say nothing of our modern era. This is why spiritual practice is hard! There is much turbidity in the world. This is not without reason. This Saha World is always full of suffering. The Buddha could not purify it when He was alive. Even within the Buddha’s Sangha, it was hard to help everyone to diligently advance and willingly form aspirations to guide sentient beings in the human world. Everyone, even those who had cultivated wanted to run away. This is how the world has always been. We lack people with great aspirations and vows. Now we see these Bodhisattvas willing to enter the future world of turbidity. Even if there are bhiksus like those described, they will be unafraid. They willingly devote themselves to the world to tame these spiritual practitioners and to educate and transform ordinary people. Thus, these Bodhisattvas are very courageous. We must understand this era of turbidity and the mindset of its people. Thus, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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